集沙門不應拜俗等事 4.56

4.56

竊惟。在三之禮罔極於君親。不二之門獨遺於資事。豈不以真俗兩隔孔釋雙分。臨之寵辱既不驚。受之髮膚則已毀。玄冕與緇裳詭飾。振錫與鏘金殊義。足使弱喪知歸行迷識反。今若降其塵外之迹。嬰其俗中之事。一乘紊典三歸弛法。尚其道而黷其儀。挹其流而汩其本。義非稽古。宋不足徵。求之愚衷。有所未愜。且道之為道。玄之又玄。眾妙所歸。啟　聖辭屬。入關之業。可大而不可小。居河之訓。可尊而不可卑。隆纏　睿想方弘損益。冐進芻詞伏增戰汗。謹議。

We venture to consider: The rites concerning the three [venerated ones] are boundless toward ruler and parents; yet the gate of non-duality uniquely dispenses with serving them. Is this not because the true and the conventional are kept apart, and Confucius and the Śākya are divided? Faced with favor or disgrace, they are not startled; receiving hair and skin, they have already damaged them. The black cap and the black robe are different attire; shaking the ringed staff and chiming gold ornaments convey different meanings. These are sufficient to make those lost from youth know where to return, and those astray on the road recognize how to turn back. Now, if we lower their traces that dwell beyond the dust and entangle them in affairs within the world, the canon of the One Vehicle will be disrupted and the rules of the Three Refuges will be relaxed. To esteem their Dao while sullying their deportment, or to draw from their stream while muddying their source, is not an act grounded in antiquity, and Song cannot be cited as evidence. Seeking within our foolish hearts, there is that with which we are not content. Furthermore, the Way as Way is profound and more profound, that to which all marvels return, inspiring sage compositions. The undertaking of entering the pass can be great but cannot be small; the instructions given on the river can be revered but cannot be debased. When your imperial thoughts are deeply engaged and about to broaden adjustments, we venture to advance rustic words, bowing with increasing trepidation and sweat. Respectfully deliberated.